(א) וַיִּקְח֣וּ בְנֵֽי־אַ֠הֲרֹ֠ן נָדָ֨ב וַאֲבִיה֜וּא אִ֣ישׁ מַחְתָּת֗וֹ וַיִּתְּנ֤וּ בָהֵן֙ אֵ֔שׁ וַיָּשִׂ֥ימוּ עָלֶ֖יהָ קְטֹ֑רֶת וַיַּקְרִ֜יבוּ לִפְנֵ֤י יְהֹוָה֙ אֵ֣שׁ זָרָ֔ה אֲשֶׁ֧ר לֹ֦א צִוָּ֖ה אֹתָֽם׃ (ב) וַתֵּ֥צֵא אֵ֛שׁ מִלִּפְנֵ֥י יְהֹוָ֖ה וַתֹּ֣אכַל אוֹתָ֑ם וַיָּמֻ֖תוּ לִפְנֵ֥י יְהֹוָֽה׃
(ג) וַיֹּ֨אמֶר מֹשֶׁ֜ה אֶֽל־אַהֲרֹ֗ן
הוּא֩ אֲשֶׁר־דִּבֶּ֨ר יְהֹוָ֤ה ׀ לֵאמֹר֙
בִּקְרֹבַ֣י אֶקָּדֵ֔שׁ וְעַל־פְּנֵ֥י כׇל־הָעָ֖ם אֶכָּבֵ֑ד
וַיִּדֹּ֖ם אַהֲרֹֽן׃
(ד) וַיִּקְרָ֣א מֹשֶׁ֗ה אֶל־מִֽישָׁאֵל֙ וְאֶ֣ל אֶלְצָפָ֔ן בְּנֵ֥י עֻזִּיאֵ֖ל דֹּ֣ד אַהֲרֹ֑ן וַיֹּ֣אמֶר אֲלֵהֶ֗ם קִ֞֠רְב֞֠וּ שְׂא֤וּ אֶת־אֲחֵיכֶם֙ מֵאֵ֣ת פְּנֵי־הַקֹּ֔דֶשׁ אֶל־מִח֖וּץ לַֽמַּחֲנֶֽה׃ (ה) וַֽיִּקְרְב֗וּ וַיִּשָּׂאֻם֙ בְּכֻתֳּנֹתָ֔ם אֶל־מִח֖וּץ לַֽמַּחֲנֶ֑ה כַּאֲשֶׁ֖ר דִּבֶּ֥ר מֹשֶֽׁה׃ (ו) וַיֹּ֣אמֶר מֹשֶׁ֣ה אֶֽל־אַהֲרֹ֡ן וּלְאֶלְעָזָר֩ וּלְאִֽיתָמָ֨ר ׀ בָּנָ֜יו רָֽאשֵׁיכֶ֥ם אַל־תִּפְרָ֣עוּ ׀ וּבִגְדֵיכֶ֤ם לֹֽא־תִפְרֹ֙מוּ֙ וְלֹ֣א תָמֻ֔תוּ וְעַ֥ל כׇּל־הָעֵדָ֖ה יִקְצֹ֑ף וַאֲחֵיכֶם֙ כׇּל־בֵּ֣ית יִשְׂרָאֵ֔ל יִבְכּוּ֙ אֶת־הַשְּׂרֵפָ֔ה אֲשֶׁ֖ר שָׂרַ֥ף יְהֹוָֽה׃ (ז) וּמִפֶּ֩תַח֩ אֹ֨הֶל מוֹעֵ֜ד לֹ֤א תֵֽצְאוּ֙ פֶּן־תָּמֻ֔תוּ כִּי־שֶׁ֛מֶן מִשְׁחַ֥ת יְהֹוָ֖ה עֲלֵיכֶ֑ם וַֽיַּעֲשׂ֖וּ כִּדְבַ֥ר מֹשֶֽׁה׃ {פ}
(1) Now Aaron’s sons Nadab and Abihu each took his fire pan, put fire in it, and laid incense on it; and they offered before יהוה alien fire, which had not been enjoined upon them. (2) And fire came forth from יהוה and consumed them; thus they died at the instance of יהוה.
(3) Then Moses said to Aaron,
“This is what יהוה meant by saying:
Through those near to Me I show Myself holy, And gain glory before all the people.”
And Aaron was silent (vayidom).
(4) Moses called Mishael and Elzaphan, sons of Uzziel the uncle of Aaron, and said to them, “Come forward and carry your kinsmen away from the front of the sanctuary to a place outside the camp.” (5) They came forward and carried them out of the camp by their tunics, as Moses had ordered. (6) And Moses said to Aaron and to his sons Eleazar and Ithamar, “Do not bare your heads and do not rend your clothes, lest you die and anger strike the whole community. But your kin, all the house of Israel, shall bewail the burning that יהוה has wrought. (7) And so do not go outside the entrance of the Tent of Meeting, lest you die, for יהוה’s anointing oil is upon you.” And they did as Moses had bidden.
The accepted interpretation of Lev. IO:3b is that Aaron remained silent, or was stunned, upon learning of the sudden death of his two sons, Nadab and Abihu. Thus, Onkefos renders wayyiddom ~hiIron as u§ereq ~hiIron, "and Aaron remained silent," and the Septuagint has kai katenukhthe Aaron, "and Aaron was stunned; kept silent." Whereas the rendering of the Septuagint suggests a shocked response, one we might associate with extreme depression, the rendering of Onkelos allows us to see a stoic attitude, a courageous acceptance of the divine decree.
The Masoretic pointing, wayyiddom, predicates a geminate root, d-m-m (cf. wayyissob, "he turned," from s-b-b). The verbal root d-m-m, "to be still" (here to be classified as d-m-m I for reference), is morphologically indicated in Biblical Hebrew, so that initially, there is no problem in reading Lev. IO:3b in the accepted way. Both the comparative and the inner-biblical evidence to be adduced presently will, however, suggest an alternative rendering: "-and Aaron mourned." This rendering identifies in Lev. 10:3b a homonymous Hebrew root, here to be classified as d-m-m II, "to moan, mourn." Understood in this way, Lev. 1O:3b means that Aaron reacted in the customary manner; he moaned or wailed and was about to initiate formal mourning and lamentation for his two lost sons. Once this line of interpretation is considered, the commentator will read the remainder of Leviticus 10 differently.
Immediately after the bodies of the two dead sons of Aaron had been taken outside the encampment for burial (vv. 4-5), Moses issued instructions to Aaron and his two remaining sons not to engage in formal mourning, by bearing their heads and rending their garments, lest they meet death and arouse God's wrath against the Israelite community. Rather, the entire house of Israel was to act in their stead, and mourn (the verb b-k-y, "to weep") the untimely death of the two priests (vv. 6-7). Mourning, even over a son or brother, would have defiled Aaron and his two remaining priestly sons at a time when their purification was just taking hold. Read in this way, Leviticus 10 actually achieves a higher degree of symmetry.
https://janes.scholasticahq.com/article/2392-silence-sound-and-the-phenomenology-of-mourning-in-biblical-israel